The Reformed Gentleman, &c.
Of profane Swearings, Blaſphemy, Curſing, and Perjury. CHAP. I
The Sin of Profane Swearing conſidered from the Nature of a Lawful Oath: Blaſphemy, and Curſing conſidered: The unaccountable Folly thereof, in that there is no Motive for it either in Atheiſm, Irreligion, or Reaſon; and in that we abhor it in thoſe we either Love or Honour. Four Pleas for this Sin conſidered and Refuted. The Force of Evil Cuſtom. Four Motives for the forſaking thereof. The Guilt of ſuch who, tho' they do not Swear themſelves, yet delight to hear Others Swear. Perjury Conſidered, whether in order to Circumvent, or falſely Accuſe others: The difficulty of diſſuading Men therefrom. Motives to forſake it drawn from the Greatneſs both of the Sin and the Puniſhment.
1. THAT all thoſe are Sins, and dreadfull ones too, none that have the leaſt notion of Good and Evill will or can deny. But, how abominable they are, will appear more by Conſidering, that all are the Profanation of that Sacred Name, by whom the whole family of Heaven and Earth is named. I ſhall conſider the three firſt together, for that 'tis rare to have the Man, who makes nothing of a Raſh Oath, to make Conſcience of Blaſpheming2 God, or Curſing his Neighbour. How ſinful Profane Swearing is,Firſt, The Sin of Profane Swearing conſidered, from the Nature of a Lawful Oath may be known by conſidering how Sacred and Solemn an Oath in its own Nature is: Being nothing leſs than
2. The calling and Atteſting the Ever-Bleſſed Trinity [the Searcher of all Hearts, the tryer of the very Reins, and from whom nothing is hid,] in ſome weighty Matter as a Witneſs of the Truth, and a Revenger of the Falſhood of what ſhall be aſſerted by the perſon thus adjuring. Beſides, the Divinity of an Oath (as I may ſo term it) will be more manifeſt by Conſidering, 1. That none are Admitted to take it but ſuch as are grown up to years of Diſcretion, excluding both the Mad and Perjur'd Perſon too. 2ly, That the matter thereof ſhould be grave, and not trivial or unlawful. 3ly, That the Form is moſt Solemn, ſuch as the lifting up of the hands among the Jews; the Laying the hand upon the Altar, as did the Civiliz'd Heathens, and upon the New Teſtament, as is uſual with us Engliſh Chriſtians. 4ly, That the end is the Declaration of Truth, the deciding of Controverſies, the Manifeſtation of God's Glory, and the Good of Humane Societies. 5ly, That the Object thereof is only God the Lord Jehovah; the Omnipreſent, Omniſcient, and Omnipotent Being.
3. And is an Oath ſo Sacred in its own Nature? What a Folly and Madneſs as well as Sin is it then, upon every turn to call upon the Ever-Glorious Majeſty of Heaven to come and Witneſs our Trifles, Untruths, and oftimes Sins; as if we were willing to make him partake of our Impertinencies, Non-ſenſe, and Crimes? Would it not be a piece of3 Rudeneſs, Impudence, and Preſumption, think ye, to preſs into the Preſence of but an Earthly Prince, and bid him leave the weighty concerns of his Government, to come and Witneſs your Idle, Frivolous and Unneceſſary Diſcourſe? Yet ſo bold do Men make with the King of Kings, as to think him at leiſure ever and anon to give an Ear to the Invocations, that are made to him at every Table-Talk, Cheſs-Board, and Game at Loo.
4. Secondly, Blaſphemy Conſidered.Is the profane Invocation of God at every inconſiderate Trifle ſo great a Sin? How Monſtrous then muſt it needs be to fall ſoul un and Blaſpheme the Being, by whom we Live, Move and have our Being? True it is, Men muſt be arrived to a great degree of Impiety, that ſhall Curſe God to his very Face: Yet, tho' there may be but a few Inſtances of ſuch as in direct Terms ſhall vilify their Creator, Redeemer, and Sanctifier; God's Name may be Blaſphemed many other ways. He has his Tabernacle, his Sanctuary, his Word, his Day, his Ordinances, and his Miniſters, all bearing that Inſcription [He that Honours you, Honours me: But he that deſpiſes you, deſpiſes me.] Theſe are the Apples of his Eyes, his ſenſible parts, whereby he may be wounded, tho' the Sin never reach his Inacceſſible Eſſence. And how frequent is it to have the Wretch in his Farce and Drolleries Romance upon the Sacred Scriptures? Buffoon the Holy Order? Speak ſlightingly and profanely of the Lord's Day? And make a mock at our Religious Aſſemblies? If this be not Blaſpheming God among the Gentiles, I know not what is: For this is all that the Monſter can or dare do againſt the Holy One of Iſrael:4 He can only ſtab him thus in Effigie, and would ſerve the Original no better did it lie in his Power and cannot forbear dethroning God in his Heart and ſaying, This Man ſhall no longer Reign over us.
5. And can we expect that out of the ſame Mouth ſhould proceed Curſing and Bleſſing? Thirdly, Curſing Conſidered.That he, who makes nothing of Blaſpheming his Neighbour, and himſelf? No, for certain, he that can do the firſt, never ſtops at a Conſcientious Scruple about the other: For what more common then to have the Bluſtering Hector, not only in his Paſſion to an Enemy, or a Stranger; but even in his ſober familiar Diſcourſe, wiſh the Pox, the Plague, and Eternal Damnation to his Friend or himſelf? And what is more amazing than to imprecate all this upon the Perſon he pretends to love extremely at the ſame time, as tho' he Curſed him out of pure kindneſs, and wiſhed him damned out of Civility? But what ſhall we conclude of thoſe Men, but that they are Mad and Frantick beyond the Cure of Hellebore?
6. But tho' every Place, and Corner of this our Iſle abound with ſuch profligate Wretches;The Ʋnaccountable folly of Swearing raſhly, ſince it has no inducement from Atheiſm, or Reaſon. tho' this part of the World Ecchoes with whole Volleys of Oaths and Curſing, which continually are diſcharged, as it were, againſt Heaven; yet did I never hear of one that could Alledge any thing like an Excuſe to extenuate the Extravagancie of their Guilt. Such an unaccountable Folly is there5 inherent in a Raſh Oath, that nothing can be ſaid as a Plea for the uſe of it; but Men Swear becauſe they will Swear. There is nothing of an Inducement, either in Reaſon or Religion in Atheiſm or Irreligion, that can warrant the Commiſſion of ſo horrible a Crime.
7. An Oath in an Atheiſt's Mouth is Nonſenſe and Contradiction. For by invoking a Being by him diſowned,1 No Motive for the Swearer in Atheiſm. he manifeſtly gives himſelf the Lye; He thereby argues the weakneſs of his Judgement, and ſtabs his own Notion to the very Heart. For who can believe he is throughly perſwaded that there is no God, when at every Sentence he ſpeaks, he Mutters out the very Name? O that he denies a Saviour, when ever and anon he uſes Wounds and Blood to make his Diſcourſe Emphatical! Or that he thinks there is no Hell, or Devils, when in every turn of Paſſion, he calls upon the one to take his fellow Creatures; and heartily wiſhes them in the Torments of the other? Sure I am the Swearing Atheiſt confounds h•mſelf, overthrows his own Principles, and demonſtrates the impoſſibility of being thorowpaced in ſuch Opinions. If he would uphold Atheiſme, he ſhould refrain from taking that Sacred Name into his Mouth (the bare mention whereof is argument ſufficient againſt him) and he ſhould invoke his Almighty Chance; and Swear by thoſe All powerful Atoms, which by their own Magnetick Force, jumbled themſelves out of a Chaos into this curious Globe; and he ſhould adjure thoſe Empty Nothings, to which he imagines all material Beings will at laſt be reduced.
68. Nor is there any thing of reaſon in a profane Oath. Thoſe Arguments the Devil makes uſe of to work upon a rational Man,2. Nothing in reaſon to induce the Sin. and to induce him to Sin, are in this quite laid aſide. Pleaſure, Profit, and Fear, the common Byaſſes of the Will, and Corrupters of the Underſtanding, there are none to be pleaded as a Temptation in this Sin, as it may in others. Here the Devil has a cheap Bargain, and Men ſell their Heaven for Nothing, and their Souls they barter away, and take no Money for them.
10. But farther yet, the unreaſonableneſs of this Vice appears in that, how fond ſoever we are of it our ſelves, and are affronted when any Body reprove us for it;The folly of this Sin, farther illuſtrated in that we love it not in thoſe whom we love or eſteem. yet, tho' we love the Treaſon, we hate the Traitors, and abhor a raſh Oath in thoſe we either Love or Honour. If a Wife, a Child, a near Relation, or but a Servant (whom we have a kindneſs for) Swear in our Preſence, how apt are we to check, and rebuke them? But ſhould a Judge, a Biſhop or a Prince Curſe and Blaſpheme in our hearing, How would our Blood riſe? And how unſeemly, ungenerous, and intolerable would it ſeem in them? And is not the offence as unbecoming us, and as notorious, as if the beſt Friend or worthieſt Nobleman of them all were guilty thereof? It remains then that we charge the prevalency of this Sin to Cuſtom.
11. 'Tis Cuſtom, that Engliſh Law, that Engliſh7 Tyrant, that Obſtacle to a Holy Life,That Cuſtom is the chiefeſt Plea for it: all the reſt proved to be trivial. which is the chiefeſt Plea Men do, or can uſe to palliate ſo great an Offence. Thoſe other excuſes made for it, ſuch as the being provoked to Anger: The creating Belief thereby: its being an Ornament of the Speech: and a gentile Accompliſhment, are but thin and empty ſounds. For,
11. Can any Man of Senſe think, that the Commiſſion of one unlawful Act can excuſe the falling into another? The Firſt Plea Refuted.Yet ſo abſurd is he that imagines the being carried beyond his Reaſon, will any thing at all leſſen the Fault of tranſgreſſing his Duty. No certainly; it is a great Aggravation thus to add Sin to Sin. For is it not enough (Vile Criminal!) to incenſe thy God by falling into an unallowable Paſſion, and frantick Fury, but thou muſt at the ſame time provoke him yet more, by taking his moſt holy Name into thy profane, and unclean Lips? Thou hadſt no Warrant for thy mad Frenzie (let the Temptation thereto be never ſo ſtrong) ſo as to forget thy ſelf, much leſs not to remember him, whoſe Wounds thou ſetteſt to bleed afreſh by thy piercing Oaths, and abominable Curſings. Whatever thou mayſt imagine, yet the being guilty of one Sin, will not in the leaſt alleviate the Commiſſion of another, tho' the latter be occaſioned by the former; but as thy Guilt, ſo will thy Condemnation, and Puniſhment be double too.
12. The Second Plea Refuted.And no better a Refuge will the next Excuſe be to the common Swearer. For will any8 Man believe him the more for his dreadful Aſſeverations? No, certainly this is a way of creating Belief ſo praepoſterous, that it is the ready road to raiſe up Diffidence, where there was none before. If thou art Honeſt, and reputed a Man of thy Word, none will deſire thy Oath for a ſmall matter, whatever they may do in a weighty concern: But if thou art known to be falſe or untrue, all thy Imprecations and Execrations will avail thee nothing; for Men will think (as we ſay) their own Thoughts. A Liar and Swearer are ſo near a kin, having one common Father of them both, that whoever has a Swearing, has (Ten to One) a Lying Vein too.
13. Then as to the next thing, which Men uſe to extenuate the guilt of raſh Oaths withal. The Third Plea Refuted.Ask ſome, (I bluſh to ſay) of even the better rank of Men, why, they vent many almoſt in one breath? And they'll tell you, it ſets off their Speech with a boon Grace, and adorns their periods with a lovely Decorum. A ſtrange and unheard-of Art of Rhetorick this! An Eloquence not much known in former Ages! That Oaths ſhould be ſo Elegant, that Curſings ſhould be ſo Emphatical; and all Diſcourſes inſipid and flat, that are not ſtuffed with them, is ſuch a new Notion, as makes me call it The Start-up Idiom of the Engliſh Tongue. I know not how this blaſphemous Bombaſt ſounds in ſome Ears, but ſo far is this diſagreeing Harmony from affecting any ſober Man, that he would (I preſume) prefer the Croaking of Toads, the Hollowing of Owls, and the Cries of Ravens far before it. And I am apt to believe Pliny's Panegyricks, and Cicero's Encomiums have more Oratorical ſtrokes in them, than the Harangues of our Modern Vitioſoes, with all their9 bluſtering Parentheſies (of Dam• 'yees, Sink'yees, By their Maker, and the like) can ever boaſt of. Let thoſe Oaths be never ſo graceful in the ſpeaking, yet I am of opinion, that were they penned down ſo that the Speaker himſelf might ſee them, tho' he might not bluſh at the ſight of his Sin, yet he would, no doubt, at that of his folly, in uttering ſuch unaccountably bombaſtical Nonſenſe. And as taking as it is with moſt, we never heard of any that recommended himſelf or his Friend, to the Favour of any Prince or Potentate by an Addreſs of Oaths. Neither did we ever hear of any Council, in a Trial at Bar, that ever carried the Cauſe by Swearing to the purpoſe. Whatever the Lawyer may do in his Chambers, yet at Weſtminſter-Hall he has the Manners, or at leaſt the Prudence to bridle his Tongue from thoſe exorbitant Expreſſions. Thus have we taken a ſhort account of this Chop-Logick, this Swearing in Mood and Figure.
14. But to go on, there are not wanting ſuch as declare without asking, the raſſ•Swearing to be Gentile and Faſhionable. The Fourth Plea Refuted.How faſhionable they are I ſhall not here diſpute, having reſerved that for another place: But as to the Gentility of an Oath, I can ſee nothing in it that can deſerve that peculiar Title. Is Swearing a mark of a Gentleman? Does that blazon his Honour ſo as all other Accompliſhments without it ſignifie nothing? Certainly, if Blots are Ornaments, if Inverting be the Advancing of a Scutcheon, this Adorns and Advances it with a Witneſs. But alas! I doubt after all, ſuch hectoring Oaths, would better become the Mouths of the Beau-Garcons and bluſtering Bullies of the Age, than any Inns of Court Gentleman whatſoever:10 tho' I muſt needs ſay, they would ſound bad enough from any. Be convinced then at laſt (deluded Gentlemen!) of this your Folly, and think not that to be a badge of your Honour, which is the greateſt ſtain of your Reputation. Beſides, every Arrant Aſs, Rake-kennel and Porter of the Town, may at this rate commence Gentleman, when they pl•aſe, and rank themſelves with the beſt. For I do not ſee but they Swear with as good an Ayr to the full, as the moſt accompliſh'd Spark ever did. And every Footman and Valet de Chambre, Swears as much like a Lord, as his Maſter can ever pretend to.
15. And are not theſe excuſes for the perſevering in ſo horrid a Sin empty, idle, vain, and inſipid? Such as a rational Man, guided only by the light of Nature, would bluſh to own as his, much leſs openly to ſtand out in them, againſt the more prevalent Arguments of Reaſon and Religion. So that it follows, nothing but a notorious evil Cuſtom can be pleaded as a Defence for thoſe Profanations.
16. 'Tis Cuſtom that has made this Plague ſo Epidemical. 'Tis that has infected our Cities,The force of Cuſtom conſidered and lamented. and poiſoned our Country Air too. So that whereever you go, you may hear thoſe Franticks vent out the ſad Effects of their diſtempered Brains. Were it poſſible that any of our Predeceſſors could ariſe, and take a ſurvey of theſe times, How would they bleſs themſelves? And conclude a whole Legion of Devils were let looſe to lead Mankind to ſuch a degree of Madneſs, till the whole World were become at length, the Grand Bedlam for thoſe Daemoniacks to reſide in? For now (with Grief of Heart may it be ſpoken) Kings of the Earth, and all People, Princes, and all Judges of11 the Earth; Young Men and Maidens; Old Men and Children (in the Pſalm 'tis Praiſe, but in our daily Practiſe 'tis) Curſe, and Blaſpheme the Name of the Lord. So Natural is this Wicked Cuſtom grown, that the Infant learns to Swear as ſoon as ever he comes to underſtand his Mother-Tongue; and can liſp out an Oath or a Curſe before he can ſpeak plain.
17. This is likewiſe the preſent, ſad, and lamentable ſtate of our poor diſtempered Iſland; and What, When, and How the Criſis of this Acute Diſeaſe it generally labours under will prove, and whether the Alteration will be for the better or for the worſe is too hard for any Humane Obſervation. 'Thô 'tis to be feared a Cure without a Miracle is to be deſpaired of, it being reduced already to ſuch a Languiſhing as well as ſtupid Condition; which nothing but a ſharp Remedy (ſome ſevere Judgment, or another) will be able to Reform and Reſtore to the full.
18. This indeed is a ſtartling thought to any who are not as yet arrived to the full height of this Impiety, and whoſe unſeared Minds retain ſome Senſe and Remorſe. A Dehortation to leave off this Sin.I could wiſh with all my Soul, I could prevail only upon thoſe to return from whence they are fallen, and ſuffer the faſhionable Many to be damned by themſelves. For ſhall we be ſo ſtrongly infatuated by our own Inclinations, and the Example of others, to renounce our God more heartily in our Practiſe, then ever we did the Devil in our Baptiſm? Shall ſo Abominable a Cuſtom Tyrannize over the Reaſon and Religion of Men and Chriſtians? Shall we follow a Multitude to do Evil, and run Headlong into Hell for Company? What if the Stream run ſtrong that way, is it an Impoſſibility to bear12 up againſt it? No certainly, we ſee it poſſible to have many Righteous Lots even in our Sodom; and many who Bleſs, Praiſe, Magnifie and Extol the King of Glory amidſt this Blaſphemous and Profane Generation. Nor are there wanting Motives to excite even the Worſt (were they not Deficient to themſelves) to a ſpeedy Repentance. Motives for the forſaking the Sin of Profane Swearing, &c. For let the Examples of the more Civilized Heathen ſhame us: Let the Conformity due to the Conſtitutions of this Kingdom in general, and to the preſent Government in particular Win us: Let the Obedience we owe to our Mother Church oblige us; and let the Terrours of the Lord in inflicting his Judgments Temporal, as well as Eternal, Conſtrain us to forſake our Evil Cuſtoms.
19. Let (I ſay) the Practiſe of the more Civilized Heathens ſhame us to leave off our ſo much pleaded for and Cuſtomary Oaths. Firſt Motive drawn from the Example of the Heathens.Whoever among them ſhould upon any Trivial Account invoke any of their Gods, were branded as Infamous perſons: ſo highly were the very Daemons deified by thoſe poor deluded Pagans. And at preſent we hear nothing of the Turks taking their great Prophet Mahomet's Name in Vain, or Blaſpheming their Alcoran, or Reviling their Mufti; but whenever they have occaſion to make mention of either, they do it with the greateſt Adoration, and profoundeſt Reſpect imaginable. And ſhall the Lord Jehovah (a Name ſo Sacred that the very Jews thought it a Sin but to pronounce it) be ſo commonly abuſed, affronted and defiled, by our unhallowed Lips? Shall Chriſtians and a Reformed Nation13 too, engroſs this Sin of Profane Swearing ſo much to themſelves, as to make it their own peculiar Vice?
20. Loyalty has been ſo Elevated a Subject not long ago,Second Motive drawn from the Conformity due to Engliſh Government. that Men would oftentimes ſhipwrack a good Conſcience, ſo they might appear but favourers of the Government they live in: But ſo far is the common Swearer from being a Loyaliſt, that he Acts in Contradiction to all the Modern Conſtitutions of the Engliſh Nation, and openly reſiſts the unrepealed**21 Jac. 1. cap. 20. continued 3. Car. 1. cap. 4. made perpetual. 16. Car. 1. c. 4. Statutes of the Land, made and provided in that Caſe. And let him boaſt of being never ſo good and true a Subject, it avails nothing ſince he defies the Laws, and by his practiſe Nulls thoſe Inſtitutes which are ſo ſtrong in force againſt him. Neither is he a Friend to this Preſent Government (let his pretences be never ſo ſpecious) ſince his Actions are Diametrically contrary to the Royal Will and Pleaſure ſpecified at firſt by his Majeſties Letter to the Biſhop of London, which was ordered to be Communicated to the reſt of the Clergy; and afterwards ſignified to the Civil Magiſtrate By the Queens moſt Gracious Meſſage to the Juſtices of Middleſex; and Laſtly, by a more forcing Proclamation, in which they Recommended the ſuppreſſing Profane Swearing and Curſing; as the firſt and chiefeſt of thoſe Offences which were accounted, more eſpecially to haſten and bring down God's Judgments upon this Unfortunate Kingdom.
21 But, Thirdly, there are many of thoſe Profligate Wretches, who dare own themſelves Churchmen;14 and if they pretend to any Religion, it is the Reformed, Orthodox and Proteſtant Faith they are of:The third Motive drawn from the Obedience due to the Church. They appear openly in our Congregations, and ſhew a bold Face in the moſt ſolemn of our Aſſemblies, and intrude into the moſt Sacred of our Ordinances the Sacrament of the Lord's Supper. But let thoſe Profaners of all that is good and ſacred be aſſured, that the Church is not their Mother; that within her Boſom there are cheriſhed no ſuch Vipers, that her Sanctuary is no Aſylum for ſuch Vermine to have recourſe to: For her Doctrine's drawn out of the Pure fountain of God's Word,(a)(a)Article 39. her Articles,(b)(b)Homily 7. her Homilies and her whole Conſtitutions are directly Oppoſite to the Profane, and gives no manner of Encouragement for him to perſevere in his Extravagancies. However the lewd World may eſteem of things now, yet when the Laſt Day comes, no Queſtion but the Church will ſay to thoſe her Hangers on, I know you not, You would have none of my Counſel, but deſpiſed all my reproof, therefore Eat ye of the Fruit of your own way, and be filled with your own devices. If therefore any Man has any Zeal to ſtand up for her, and to promote her Cauſe, and to enlarge her Borders; He cannot do it better than by a Sober and Conſcientious Converſation to let his Communication be Yea, Yea; and Nay, Nay.
22. Come we now to conſider the laſt Motive,The fourth Motive drawn from the Judgments of God. which if all the reſt fail, may prove ſtrong enough to work upon the moſt15 obdurate and hardned Conſcience, unleſs it be Judgment, Hell and Damnation-proof. Men may be ſo brazen faced, as not to bluſh at their being worſe than Heathens; they may be ſo reſractory, as not to be reduced by the ſtricteſt Humane Laws: They may be ſo unchriſtian and ſo unnatural as to chuſe to be diſowned by their Mother the Church, rather than part with their cuſtomary Vices: But I hope they are not ſo much in the power of Devil, as that the terrors of the Lord againſt ſuch Offenders, both in this Life and in another, can make no impreſſion upon them.
23. Let thoſe Wretches be never ſo free from the Laws of the Kingdom, and the Cenſures of the Church,1. Judgments upon Swearers in this life. yet the Hand of the Lord will find them out, and even on this ſide the Grave, pay them home for their raſh Oaths, and blaſphemous Execrations. We have ſome, (tho' not many freſh) Inſtances of God's ſignalizing his Vengeance on ſuch horrid Criminals. For what was the reaſon of the ſmall company of the Iſraelites, killing 100000 Aramites in one day, 1 Kings 20.20. If you conſult Holy Writ, you will find it was for Blaſpheming God. And what was the cauſe of Sennacherib's meeting with ſuch an Unnatural and barbarous Death? Was it not the Blaſpheming the Lord Jehovah both by his General Rabſhekab, and by his own Hand-writing in a Letter he ſent to Hezekiah? And doth not God in our times take the Sinner at his word, and cut him off in an Inſtant, with the damnable Execration in his Mouth? True it is, ſuch Inſtances of God's immediate Vengeance in this World are very rare, and few examples of this nature are upon Record: But let us take a view of the impenitent Blaſphemer16 lying upon his Death-bed in his laſt Agonies, and ready to give up his polluted Breath at his laſt gasp: Let us there examine him, what Fruitor Profit he has in thoſe things whereof he is now aſhamed? Can you think his gentile Oaths, and accompliſhed Execrations, will now do him any advantage in that Eternity, into which he is juſt ready to Launch. No, I am perſwaded, you will hear him tell you another ſtory, and if the Devil has not quite gagged his Conſcience, you will hear him in the bitterneſs of his Soul, utter out this, or ſome ſuch complaint. Damned Caitif that I am! In what an unavoidably miſerable condition am I involved? What a lamentable proſpect of endleſs Wo have I now in my ſight? What a horrible Scene is juſt ready to open and deliver me up to the devouring Flames?Ob curſed Tongue! How haſt thou been employed for thine own Ruine? Heaven thou canſt not appeal to, for the power thereof thou haſt often defied: God thou can'ſt not call upon, whoſe Name thou haſt often and ſhamefully prophaned by thine unclean Lips: Oh Heavens! Drop down upon me, and cruſh me into nothing:Oh Mountains fall upon me, and cover me from the face of him that ſitteth upon the Throne, and from the Wrath of the Lamb: Oh Earth! Let thy Bowels gape, and hide me in thy dark Caverns. But alas! in vain do I vent my wiſhes to thoſe who cannot, will not help me. Come then, ye Infernal Furies! and hurry my accurſed Soul to its deſerved Manſions. Come ye bewitching and infatuating Spirits, and take your cheap Bargain home to your fiery Habitations.Thus raving and deſpairing, railing and curſing himſelf, he ends his abominable, odious, and ſinful Life.
1724. But if this is not melancholy enough to ſtrike Horror into the Adamantine Heart,2. Eternal Judgments upon Swearers. yet let him his proſpect beyond this and the Grave. For admit he may eſcape the thunderbolts of Divine Wrath, tho' the Lightning may not devour him, nor the Arrows of the Lord take hold of him in this life: yet can he expect to eſcape the Judgment of God for ever? Shall not Hell be his Portion? and Eternall Miſery his ſtipend for all his Blaſphemies? Shall he not with Dives lift up his Eyes in Hell, being in Torments, and roar out in vain, for one drop of water to cool his inflamed Tongue; That Fire, that world of iniquity which delighted in venting out its Curſes and Oaths here on Earth? Will not the puniſhment be adaequate and ſuitable to the Crime? And is it not fit that That Member ſuffer moſt, which was chiefly inſtrumental in plucking down the miſery upon the whole? Conſider this then ye that forget God, that forget your ſelves, and forgoe your own Intereſt, both Temporal and Eternal, for what vaniſhes like Smoke into empty Air: conſider ye that Glory in your Shame, that Triumph in your wickedneſs, that Out-dare Heaven with your Impieties: Are you able with the Salamander, to live in Fire? Can you dwell in everlaſting Burnings? Do you know what the Worm that never dies is? And can you tell what the Fire unquenchable means? If theſe things be not fictitious and imaginary if you are ſenſible that there is really a Heaven for the Good, and a Hell for the Bad; and are deſirous to eſcape the one, and be bleſſed in the other: Leave off then pleading for your Vices and argue not the prevalency of any Temptation, or the ſtrength of Cuſtom for your perſevering in your Impieties. 18Be no longer fond of your Diſeaſe, your Fetters, your Calamities: But ſhake off your ſhackles wherewith you have been ſo long confined, and break off your Sins by Repentance: Let that Mouth, which has Blaſphemed, Blaſpheme no more, but praiſe and magnifie the Name of the Lord for ever, for his Name only is excellent, and his Glory above the Earth and the Heaven.
25. And here I cannot but take notice of the madneſs of thoſe, who ſeem to be fearful of taking God's Bleſſed Name in vain themſelves,The guilt of ſuch as Swear not themſelves but delight to hear others Swear. and yet delight to hear others Swear, and Blaſpheme. I bluſh to ſay that now-a days 'tis the Guſto of company, to have one prophane Wretch or other by his horrid Imprecations and unaccountable Oaths to move the reſt to a fit of Laughter: And there's ſcarce any pleaſant Harmony in Society, without fearful ſounding Execrations to fill up the Chorus. But know, Oh wretched Man whoſoever thou art, that makeſt as it were a Conſcience of not Swearing thy ſelf; and yet takeſt pleaſure in hearing others Blaſpheme, that thou art under the ſame Condemnation. For they all ſhall be damned that have pleaſure in unrighteouſneſs. A bare Connivance and Miſpriſion, (as I may ſo ſay) of this horrid High Treaſon againſt Heaven, is enough to make thee a Traitor; How much more then ſhall thy conſenting to it in thy Will, and countenancing it openly by thy complacency therein, add to thy Guilt and Condemnation too? Hate not then thy Brother in thy Heart, by ſuffering and encouraging ſo great a Sin upon him; but correct and hinder it if thou canſt: Or if 'tis out of thy19 Power to do that, yet be not of that Devilliſh Society which makes that a matter of Sport, which ſhould be the Cauſe of their greateſt Humiliation; and Rejoyce, Triumph, and Laugh at that which makes the Damned in Hell ſhed Rivers of Tears.
26. I proceed to the laſt Species of Profaning God's Name,4ly, Perjury conſidered, whether by Circumvention, or by Subornation. viz. by that horrid Sin of Perjury. And now I could wiſh with all my Soul there were no reaſon to cry aloud and exclaim mightily againſt this Wickedneſs. I could wiſh none were guilty of it but Raſh Swearers, but we find that how much ſoever they may by a fatal Conſequence ſlip into it, yet there are too many who do it out of deſign, and have their ends to ſerve therein. 'Tis too viſible how common Circumventions and Over-reachings are; and thoſe Uſhered in too frequently with the ſolemnity of an Oath: 'Tis a Myſtery belonging to each Man's trade to be upon the ſharp; and tho' they Lie and Aequivocate, Swear and Forſwear themſelves, yet they are paid well enough they think, can they get but the leaſt gains imaginable thereby: Nor is Profit the only Loadſtone that draws men to the committing this great Impiety, but the Gratifying the humours of Malice and Revenge works upon them altogether as much. Hence do we often ſee Subornations and Falſe-witneſſes, ſiniſter Tricks and unlawful Quibbles ſo much in uſe in thoſe times. Can they but betray the Innocent to the ſeverity of the Laws, retaliate an Injury, and expoſe the object of their hatred to the Cenſures of either church or State; can they but procure either Sequeſtration20 or Excommunication againſt him: how do they triumph and rejoyce in their inhuman Proceedings, and proudly boaſt of their Malicious ſucceſs. But let ſuch Impudent out-daring Knights of the Poſt know, that this ſtretching of their Faith and Conſciences, tho' it has caſt a Miſt before the Inferiour Courts of Juſtice, yet they cannot corrupt the Righteous Judge of all the World, who will do right: He will unmask their falſe Evidences; Reverſe the Decrees iſſued out againſt the Innocent, and fix the Judgment where it ſhould be, upon the Perjurious Creatures head. He will laugh at their Calamity, and mock when their fear Cometh, when their fear cometh, as a deſolation, and their Deſtruction, as a Whirlewind. Prov. 1.26, 27.
27. So common is this Wickedneſs,The Difficulty of perſuading men to leave this Sin of Perjury. and ſo advantageous is it grown to carry on Mens Trades and Deſigns, that 'tis almoſt morally impoſſible to diſſuade them from it. You will ſeem to do them the greateſt Injury imaginable, ſhould you be ſo impertinent to adviſe them to be men of their Words, to ſpeak the truth in ſincerity, and to be conſcientious in their Calling. You would deſtroy the greateſt Pillar of their Trade, take away the very ſupport of their Merchandizing, ſhould you go about to ſtraitlace their Conſcience (as they call it;) and keep them off from an Advantageous ſtraining their Faiths, when occaſion requires. The whole World are turned Sharpers, and ſhall we (ſay they) be ſo ſcrupulous, as to be afraid of u••ng the ſame Methods of advancing our Intereſt as is genenerally uſed? Fallere Fallentem non eſt Frans; To21 Deceive the Deceiver is too well known a Maxim, and too often practiſed by our Wicked Generation. But to reclaim if poſſible thoſe vile Exorbitancies I ſhall offer two Motives drawn 1. from the Conſideration of the very Nature of the Crime; and 2ly, alſo from the greatneſs of the Puniſhment ſubſequent on the Guilt.
28. Of what a Crimſon Dye, and Scarlet Grain this Sin is in its own Nature will appear,Firſt Motive to leave off this Sin, is drawn from the greatneſs of it in its own Nature. if we conſider that the Offender incurs the guilt of breaking the whole Law, and tranſgreſſing that general Duty he owes to God, his Neighbour, and Himſelf. 1. He offers the greateſt affront poſſible to God, either in his ordinary Calling, or (in a more ſolemn manner) when called to a Court of Judicature, when he invokes the Father of Spirits, and a Being that cannot Lie to be a Witneſs to his untruth and Malicious Falſhoods. 2. He commits a piece of Injuſtice againſt the whole Community of Mankind, as well as deceives, circumvents, or faſly accuſes any Particular perſon. He not only injures the Object of his Revenge, but perverts the Current, and turns the ſtream of the Laws of Nations; Blinds the Jury, Corrupts the Judge, puts the trick upon the whole Bench, and makes Juſtice ſtand as a Blank, or rather as a Mask to cover his Knaves Face withall. 3. He is not his own Friend to be ſure, for he not only expoſes himſelf to the Penalties of Human Laws if his Rnavery ſhould be found out, but imprecates upon himſelf all the Puniſhments and Curſes which God uſually inflicts upon the Wretch even in this22 Life, and which (without Repentance) will be his Portion in the next. And how great thoſe Judgments are is next to be conſidered.
The Second Motive from the Greatneſs of the puniſhment which is either Human or Divine.29. So far is the Profligate Criminal from eſcaping puniſhment, that all the Laws, both Human and Divine, are ready to lay hold of him.
How ſtrict our Conſtitutions are againſt this Impiety, if any one will conſult**5 Eliz. Cap. 9. Made perpetual. 29. Eliz. Cap. 5. thoſe Statutes made, and Provided in this caſe, will be manifeſt. The Heathen when willing to expreſs a Religious Man, would Title him only〈…〉〈 in non-Latin alphabet 〉a Man of his Word: And when they deſcribed a Wicked Man, did think him fully delineated when they called him〈…〉〈 in non-Latin alphabet 〉Perjurious. No milder a Brand does the Wretch receive from the Law according to our general Acceptation of the thing: For beſides Fines, Impriſonments and the Pillory; he has as Ignominious a Character as a Heretick or Infidel; being as uncapable as them of bearing any Office, of aſſiſting at any honourable Court, or giving his Evidence in any Cauſe.
30. But admit he may eſcape undiſcerned by Mortal Eyes,Gods Judgments upon the Perjurious in this Life. or if found out, that he is ſo hardned in his Impiety that th••aſeſt ſtigma cannot ſhame him; that Fines and Penalties, that the Priſon and Pillory cannot ſtartle him to his Amendment; yet I truſt he is not ſo paſt Cure that23 the Judgments of the Lord cannot prevail upon him. And herein God glorifies and ſignalizes his Juſtice in a Wonderful Manner: He doth not, will not hold them Guiltleſs that take his Name in Vain. He pays them home in their own Coyn (as the Common expreſſion is) even in this Life. Inſtances of this truth there are enough even within the Compaſs of a ſhort review; and there is no need to run over any other Annals but our own Experience and knowledge for ſatisfaction in this point. How many (I will forbear mentioning particular Names) have there been, whom God's hand has ſmitten in a more immediate manner, puniſhing the Offence in the very Moment of its Commiſſion? How many dreadful ſpectacles have there been of thoſe whom Divine Vengeance has not hurried away, but left according to their Wiſhes ſtanding Monuments of his Juſtice, to die by a fearful and lingring Diſeaſe, by ſome plague or another which has conſumed them as it were piecemeal? How many others are there who carry in their own Breaſts their Hell upon Earth? And on thoſe I cannot forbear beſtowing a Melancholy thought or two, and Commiſerate their moſt miſerable Condition. Whatſoever the Heathens might relate of the Perjured's being viſited by the Furies every fifth day,〈…〉〈 in non-Latin alphabet 〉. according to that of Heſiod: Whatever Poets feign of Prometheus Vultur or Ixions Wheel are even on this ſide the Stygian Lake verified with a Witneſs. Theſe poor Wretches are laſhed with the Twinges of a ſelf accuſing Conſcience, whoſe ſtrokes are more piercing then all the ſnaky Whips and pointed Scorpions24 are: This Worm gnaws with a greater Appetite, and makes a Deeper Impreſſion in the Sinners Boſom, then the Devouring Fowl could ever upon the others Bowels: And the continual round of endleſs Deſpair leaves him in ſuch a Labyrinth, that every ſtep he advances towards the Ridding himſelf out of it, intricates him the more therein. Nor does the puniſhment always terminate in the Perſon, but his Poſterity more or leſs feel the ſad Effects of their Predeceſſors perfidiouſneſs. This is too Viſible to need any farther Illuſtration, ſaving from the Example of that Great Man who entailed a Curſe to his Family for the non-performance of a Thing he had engaged himſelf by an Oath to have done. He was (I preſume) more a Chriſtian then that we ſhould doubt of his not repenting of the thing himſelf; yet the Misfortunes of his Poſterity loudly proclaim the Almighties Diſpleaſure at that Offence.
31. Thus far of the Miſeries incident to the perjurious in this Life,God's Judgments upon the Perjured in another Life. but what will his Portion be in that Lake of Fire and Brimſtone I am ſtruck with horror at the very thoughts thereof. Methinks I ſee him ranked there with the moſt Black, Infernal Devils; howling and ſhrieking through the very anguiſh of his Spirits. There is he Convinced, tho' too late, of God's Juſtice towards ſuch profane Wretches: There he is Senſible how damnable a falſe Heart, a double Tongue, and unhallowed Lips are: There he would wiſh thoſe torments were but Notion, and the Fire were but Painted, and the flames but Viſionary, (as he often has thought while on Earth) but to his Coſt he finds the Reality25 of them, and will for ever acknowledge the Eternity of them too. In that Priſon, that Dungeon of Everlaſting miſery, he has a full view of the Black Kalendar of Criminals, and ſees the Catalogue of offences (of which Profane Swearing and Curſing, Blaſphemy and Perjury are not the Laſt nor leaſt) not with Repenting, but eternally deſpairing Eyes.
32. And are not theſe thoughts terrible enough in all Conſcience to melt down the moſt Adamantine Heart? Can it be imagined that men are ſo flinty and Obdurate, as that neither a Senſe of their Guilt, nor an Eſteem they may have for their Reputation, nor the fear of Human puniſhments, much more of God's Temporal and Eternal Judgments can win upon them to repent of their Evil ways? He is certainly poſſeſſed with a ſtupidity beyond that of Lethargy, who can live and forſwear himſelf with Hell Flames about his Ears, notwithſtanding the inſupportable Wrath of a juſtly incenſed and provoked Judge is ready to ſeize him, and hale him before the Judgment Seat of that ſtrict Tribunal, who will leave no Sin unpuniſhed, tho' never ſo much palliated and gloſſed over with the thin Varniſh of weak human Excuſes and Evaſions. Repent then oh Man whoſoever thou art! and perjure thy ſelf no more: Let the time paſt ſuffice that thou haſt broken thy Vows and Promiſes, and for the future make thy Vows unto the Lord of an Amendment of thy Life, and be ſure to ſee them performed.
Of Drunkenneſs. CHAP. II.
The Origine of this Sin traced: How, and wherein〈◊〉Difficulty of exactly defining it conſiſts. Drunkenn•deſcribed by its Effects, and the reaſonableneſs ſuch a Deſcription conſidered in four Particula•The falſe Ends of Drinking Anſwered. A Deb•tation drawn from the Effects of this Sin, which〈◊〉1. The Breach of that Duty we owe to God, our Neig•bour and our ſelves. 2. The advancing Satans Kin•dom thereby. 3. The cauſe of many other Sins: A•4. The making us Obnoxious to the Woes in Holy W•denounced againſt ſuch offenders. The Difficulty becoming Sober, and the ſafety of doing it beti•fully conſidered.
The Sin of Drunkenneſs traced from the Origine of it down to our times.1. COme we now in the ne•place to take a view••that generally prevailing Vice••Intemperance in Drinking: T••Origine of which Brutal Immorality we can Tra••from beyond the Flood. For it is upon Record, th••in the Days of Noah when the Floods came and deſtroyed the Earth, they were Eating and Drinking and giving in Marriage: Which words cannot b•thought literally to ſignifie the bare Acts of Eatin•and Drinking, &c. but the Extravagant Uſe and th•Abuſe of God's Creatures, by perverting them from27 their proper, genuine, and natural End to Exceſs•d Luxury. Nor was the Univerſal Deluge of force•ough to purge away the Corruptions of thoſe•uilts, with which the old Debauched World had•ained, polluted, and poiſoned the then Inhabited•arth: For we find Noah, tho' a good Man and a•reacher of Righteouſneſs, accidentally overtaken•ith the Effects of an unacquainted intoxicating Li•uor, which not only Expoſed his Nakedneſs to the•iew of an Unnatural Ham, but gave occaſion for•ch of his Poſterity, as followed the ſteps of an ac•urſed Canaan to improve their Fathers weakneſs•nd Infirmity to a Sin and Trade.
2. Hence was it that we hear of the Bacchanalian•rews, whoſe Looſeneſs and Extravagancy in Drink•ng intitled them the Votaries of that ſwiniſh Deity. But yet the allowed Intemperance in exceſſive Drinking among the Heathens, was only to be•een among the more Licentious Admirers of Bacchus, whilſt the more Sober and Conſiderative•ere perfect Abhorrers of, and Enemies to ſuch Riots and Enormities. That Univerſal Sin of Drunkenneſs has but of late years crept into the Chriſtian Church, and but very lately dared to ſhew its head openly in the World, for thoſe that were Drunken, as the Apoſtle teſtifies, were drunken in the Night, 1 Theſ. 5.7. But now all Vices in general, as well as that in particular, have loſt their former Modeſty; and nothing more Common then to hear the Wretch glory in his ſhame: as if it were a piece of his Proweſs to be mighty to Drink Wine, and of ſtrength to mingle ſtrong Drink. How incredibly this notable Trade of high-Drinking has been improved within theſe few years, ſince the Importation of Wines28 and Other Foreign Liquors has been the Staple Merchandize of the Nation; is too apparent. Old King Edgar's temperate wooden Cups and moderating Pins that were ſtuck into them for marks,Sp. Chron. are now quite forgotten, and now there muſt be no limitation, no reſtraint in a Bumper. It has been (I am glad there is little reaſon to ſay it is now) a neceſſary Adjunct for a Loyaliſt to be a great Drinker; Carouſing and taking off full Glaſſes, giving great ſupplies to that ſpungy Branch of the Royal Revenue of Excize; the which is heartily to be wiſhed were exchanged for a more Honourable Subſidy: and eſpecially, ſince the main Objection againſt the ſuppreſſing ſuch Beaſtly Immoralities is ſo prevalent upon that account.
3. But tho' this Brutal Contagion is ſo Univerſal, and all Ages, Sexes, and Degrees are more or leſs infected therewrth;Drunkenneſs, what it is, very difficult to define. yet 'tis one of the moſt difficult things in the world to define exactly what Drunkenneſs is, and when Men may be ſaid to be guilty thereof. There are ſo many tricks and evaſions uſed by the Offenders, to wipe off ſuch a ſcandalous diſreputation from them, that unleſs we can meet with Inſtances of Dead Drunk Sots, they will make us believe that we fall ſhort of convicting any perſon of the Offence. Tho' of late days there are not wanting too many Inſtances of this kind, nothing being more common than to find the Epicuraecan at the Devil, drowning his Cares for the World, as well as his concern for Eternal Welfare in ſome plentiful and luxurious Debauch; and having ſetled his Brains with the intoxcating Glaſs to ſee him in29 a reeling March retire to his Lodgings, where he, like his fellow Brutes, lays himſelf down on his careleſs Pillow, and riſes in the Morning with the like unconcernedneſs upon him, as before.
4. Upon the account of Mens different Conſtitutions (ſome being more able to bear a Gallon than others are a Quart) and the different occaſions of the ſame Man at one time more than another,Wherein the difficulty conſiſts. and the like, ariſes the difficulty of preſcribing ſuch and ſuch a quantity of Drink, beyond which is exceſs. But thus have moſt declared, that to drink more than to ſatisfie our Thirſt (of which our Nature, not our Appetite ſhould be Judge): To exceed the bounds of exhilaration and cheating up the fainting Spirits when occaſion requires either: and to tranſgreſs the end, for which this action of Drinking was firſt ordained, viz. The preſervation of Health, is ſuch a degree of Intemperance, as falls under the notion of a Sin; and which muſt be ſeriouſly repented of. And the reaſon that the leaſt degree of Inmmoderate Drinking is a crime, is (I humbly conceive) becauſe of the Prolifick Nature of the Sin, which is too apt, having fled out paſt the Barriers of Moderation not to ſtop there, but headlong to be carried on to the very worſt Extremes. There are, as I may ſo ſay, ſuch ſecret Inchantments in the bewitching Wine, that when Circes has got but the opportunity of giving Man a Taſte; tho' at firſt he may ſuck in the Philtrated Potion with caution, yet he cannot forbear returning ſo often to the Trough, till at laſt he is transformed into as natural a Swine as any Hog of them all, and can tumble in his Mire with the ſame delight as others of the ſame ſpecies, and waſh himſelf with the reſt, and return with them to wallow again.
305. It is no hard matter for Men, if they would deal ingenuouſly with themſelves,Drunkenneſs deſcribed by its Effects, and the reaſonableneſs of ſuch a deſcription conſidered in ſome particulars. to know when they are guilty or not of tranſgreſſing the bounds of Prudence and Moderation: but Confeſs and be Hang'd is ſo nigh their Thoughts, that they had rather ſooth themſelves up with a ſuppoſed Innocence, than fall foul upon and cenſure their dearly beloved Selves. But yet ſo far one may venture to convict another of Intemperance in Drinking, as the Effects conſequent thereon ſhall be more or leſs ſinful. That this is the exacteſt meaſure, and moſt reaſonable method for the rightly apprehending the different degrees of this Vice is paſt diſpute, if we conſider it in ſome Inſtances.
6. As firſt, if a Man of a cholerick Conſtitution, inclinable to Paſſion, and prone to take occaſion to be angry; apt to kindle into a flame at every accidental ſpark,The firſt particular conſidered. and obnoxious to proſecute his Revenge with the utmoſt malice; but in his ſober Mood is careful to curb the violence of his Paſſions, and to watch againſt the prevalency of Temptations; if ſuch a Man, I ſay, ſhall upon Drinking and Carowſing, give the Reins to his Maſterleſs exorbitancies, and fly out into unwarrantable fury; if he ſhall fling or throw about him, beat and abuſe all he meets, Curſe and Blaſpheme Heaven, Rail againſt his fellow Creatures, and play the frantick hectoring Madman; He may then be ſaid, let the quantity be little or much, to have drunk too deep, and conſequently to be guilty of Exceſs, and in the ſenſe of the Law may be puniſh'd for Tipling, tho' not Drunkenneſs.
317. On the other hand, if one of a meek and pleaſant dſpoſition,The Second Paricular conſidered. very gentle and eaſie to be intreated; Or a ſweet affable and courteous behaviour; hard to be provoked, one that does paſs by Injuries, and the like; ſhall upon his taking a Glaſs or two too much, find himſelf transformed and carried beyond his former Self, to commit any thing imprudently, raſhly or paſſionately, which at another time he would have been aſhamed to have done: if he ſhall perceive himſelf Teſty, cenſorious or Quarrelſome, he may then conclude he has drank too much, and need not be offended if another ſhould ſay ſo too.
8. Again, if a Man of a Sanguine Complexion, propenſe enough to Acts of Uncleanneſs and Senſuality,A Third Particular conſidered. apt to indulge himſelfe in the pleaſures of the Sixth Senſe, and forward enough to give himſelf up to all manner of Luſt (even when he has his Wits, Reaſon, and Judgment about him, which are little enough to reſtrain his Debaucheries): If I ſay ſuch a Man ſhall add Fuel to his Fire, and Oil to the Flames by rich and ſtrong Wines: If he ſhall then (having Hood-winked his Reaſon, blinded his Judgment, and bid adieu to all Modeſty) be beyond all meaſure carried out to ſatisfie his Youthful Deſires by unchaſte Embraces, and quench his ſcorching Heats at the next (tho' never ſo impure) a ſtream: Be induced to defile his Neighbors Bed, to commit Inceſt, or deflour Virgins; none need queſtion whether he is guilty of exceſſive Drinking32 or no, tho' perhaps he may not ſee the Beaſt ſo far intoxicated, as to be unable to move Hand or Foot, or to keep himſelf from tumbling in his own filth.
9. On the other ſide, If one of more chaſte Thoughts, very watchful over his Words,A Fourth Particular conſidered. more careful over his Actions; diligent to ſuppreſs the very firſt Motion to Impurity, and ſedulous on all occaſions to avoid the Snares and Baits, laid to entrap and ſeduce heedleſs Youth; Shall accidentally take a Cup more than uſual, and thereby perceive his former Modeſty to vaniſh: Be induced to talk looſely or obſcenely, moved to wanton and laſcivious Actions, and inflamed to Concupiſcence and inordinate Deſires: He may then aſſuredly judge himſelf to be overtaken in a great degree of Intemperance, tho' the quantity he drank, exceed but a very little his uſual allowance.
10. In a word, when ever a Man has ſo far unmanned himſelf by Drink (be the quantity more or leſs) ſo as to act, ſpeak or think otherwiſe, than he would have done, ſaid or thought at any other time when he had his Intelligent and Volent Faculties of his Soul free about him, he may then be ſaid to be Intemperate, ſo as to need Repentance. For it is the many ſinful Actions conſequent upon the Sin, which makes it to be more or leſs ſinful; A Complication of Crimes, being far more Offenſive to the Supreme Being, than one ſingle Act, tho' never ſo maliciouſly deſigned, can be thought to be. Thus He, who is dead Drunk and deprived of all Senſe and Motion, and ſo rendred uncapable of doing33 any other miſchief than what he has done to himſelf, may be ſaid to be guilty of a leſs Offence than that Man who having not perhaps drank halfe the quantity, adds to his Sin of Intemperance, that of Anger, Rage and Fury. So likewiſe there are decrees of thoſe mad Drunkards; and he who throws the Glaſſes over his Head, daſhes the Bottles in pieces, and pays for thoſe his Extravagancies, is more excuſable, than thoſe who in their Frolicks break Windows, Bilk Coaches, Fight the Watch, and fall foul upon all they meet; Nor are theſe laſt ſo hainous as thoſe who proceed to Murder, Rape and Incontinence: Nor are they again (tho' arrived to the higheſt Branch of Wickedneſs) ſo bad as that Inhumane, Unnatural, and Unparalell'd Monſter, who to gratifie the Devil for ſome piece or ſervice done, was in complaiſance to the Infernal Deſire over-taken with Drink, and in that Brutal condition Murdered his Father, and committed Inceſt upon his Mother, the very Thoughts whereof he in his ſober Fit rejected, abhorred and abominated.
11. And now, from what I have already ſaid upon this Subject, I might take occaſion to anſwer thoſe falſe ends of Drinking alledged by the Intemperate as a palliation for the Offence. Some of them the**Sun. 8. s. 3, 4, &c. to the 10th. Author of the Whole Duty of Man has already mentioned ſuch as are [1. Good-Fellowſhip: (2.) Preſerving of Kindneſs: (3) Cheering of Spirits: (4) Putting away Cares, (5) Paſſing away time: (6) Preventing Reproach: (7) Pleaſure of the Drink: (8) Bargaining. ] confuted long ago: And therefore I ſhall ſay nothing34 after ſo ingenious a Pen, but confine my ſelf to ſpeak only of thoſe which he did not take notice of, either as ſuch whereof no mention was made in his time; or ſuch as he thought thin, Futile, and not worthy to be anſwered by the Judicious, which would fall to nothing of themſelves.
12. I wave ſaying any thing in Refutation of the Gentility of this Sin; and forbear a needleſs diſpute with thoſe who maintain Drunkenneſs as a neceſſary Accompliſhment of a Gentleman: Since if the very ſound of the Word, if the brutal Nature of the Vice are not of force enough to make the Spark aſhamed, yet when I have expoſed it naked, I queſtion not, but if he has any Generoſity in his Heart, or Modeſty in his Countenance, he cannot without bluſhing aſſert, That High-Drinking is a mark of his Breeding. I ſhall therefore only anſwer the Objections which are uſually made by the Wits, the Worldlings, and the Hectoring Bravoes of the Age.
13. Nothing more uſual than to hear the firſt ſort cry out in ſome ſuch Language as this:1. The Objection made be the VVits of our Times.Dull Fool! Leave off thy Leſſons of ſevere Morality, and impracticable Temperance, Go Preach to Monks and Anchorites, to Old Men and Children, of Sobriety and the excellent Qualities of Small Beer and Water. We know better things, and are not to be put upon by thy inſipid Cant. Experientia docet, we are experienced Blades, and can tell thee no Wit, no Learning, no Parts, no Ingenuity like to that which Impregnating, Exalting, Elevating Wine gives Life and vigour to. Where did'ſt hear of35 a Poet worth the hanging, unleſs he had firſt dip'd himſelf over head and Ears in Aganippes Fountain, and got the ſmack of the Bottle ſo, as to return often to recruit his Flagged Fancy with Nectar and Ambroſia? Did'ſt ever read of any that arrived to Parnaſſus's Top without the Cordial of Helicon to ſupport and tranſport his Spirits in the Elevation? The Noble ſtrains and Loſty Flights, the curious Vein and pregnant Fancy, the pleaſant, facetious Air, and all the ſacred Raptures of a Poet, are all owing to the Influence of the great God of Wine: For we pay our Adoration to him firſt in full Glaſſes, and he returns the Duty again in aſſiſting our Genius, and ſharpening our Conceptions.
14. To all which I anſwer,The Objection anſwered. that this method of Drunken Verſifying is certainly what moſt of the Wits of the preſent Age make uſe of to render themſelves and their Writings infamouſly famous to theſe times and Poſterity. And hence it is that we ſee ſo many Obſcene, and Offenſive Brats of Poetry ever and anon peep out into the World; which in former days would never have born the light. But theſe vile Dithyrambicks, the Product of Inebriated Brains are fitter to be Dedicated to Priapus, Bacchus, or any other Bawdy Drunken Deity, then to be offered at the ſhrine of the more Chaſt and Temperate Apollo. It ſeems very unreaſonable to think that Intemperance which dulls and he betares ſhould quicken & inſpire the Fancy; that what too often clouds, ſhould inlighten the Underſtanding; that the very thing which drowns ſhould heighten our Conceptions. But admit thoſe Abſurdities, yet theſe36 kinds of Whettings will quickly Wear the Edge to the Back, quickly deſtroy the Reaſon tho' not the Man, and convert all his high Raptures into**N. L. an Inſtance of this. Frenzy and Delirium. I know not who are Lawreats now, nor what Qualifications are requiſite to make one ſuch: But (believe me) they are not worthy of that Divine Name of Poet, if they are ſo ill-ſtocked that they are forced to take up ſupplies from the very dregs of a Naſty gut full of Wine. I cannot, will not but own that the famous Ingenioſo's of paſt times have highly applauded the Virtues of Wine, and declared the Noble Effects it has had in clearing their apprehenſion, and refining the Spirits: but then, 'tis not (I preſume) produced by thoſe Empyreumatick Fumes which our Modern Poetical Chymiſts draw off by praecipitant, haſty, burning and ſurfeiting Exceſs; but the nobler Extracts of Temperance all Sobriety drawed gently off in a Moderate Balneo Maria. And he that was an Ingenious was a Sober Man too, tho' now 'tis ſo contrary, that if you deſcribe a Poet, you muſt add Vine Leaves to his Lawrel, put other Colours into the Mixture, and delineate him a Sot at the ſame time.
15. The ſecond ſort are ſuch whoſe Plea commonly runs in ſome ſuch ſtrain as this. 2ly, The Objection made by the Worldly Wiſe.Is no Exceſs at all to be allowed? Why, then farewel all Opportunities for Trade and Commerce; Farewel Law and Phyſick too. As there is no better Vinculum Societatis, ſo there is no greater Support to maintain the Mechanick37 Practick Part of the Republick, then the Innocent cracking a Pot, and ſmoaking a Pipe together. We may traverſe the Streets, walk round and round the Change, make frequent Viſits to Weſtminſter-Hall, and ſtare in every Face we meet, but return home like Fools as we went, never a Cuſtomer never a Client the more, and never a Farthing the heavier in our Pockets: But ſpend we an hour or ſo in a Tavern or Alehouſe, over the drinking of a harmleſs Glaſs or two with an Honeſt Friend or ſo, we inſinuate ſo prettily into each others Acquaintance, that immediately, as the Glaſs ſo out ſeveral Vocations go round: And by mutual Loving Healths we furniſh each others needs, and get more by the Company at one ſitting, than we ſpend in it for half a Year.
16. The ſecond Objection anſwered.This is a pleaſant Account of the ſucceſs of Sir John Barley; a plea too common in the Mouths of many who think themſelves very wiſe notwithſtanding. 'Tis too true, this ſtratagem of managing buſineſs in Publick Houſes, is what the Evil one has very ſubtily inſinuated as a means to carry on his own deſigns; and this is the method Men take now a days to increaſe their Trade and gain Cuſtomers. But let me tell them (under the Role) 'tis a Knaviſh, ſly and ignoble way of Merchandizing. If a Glaſs or two were all, as they pretend, there were little harm done: but when they are in for it, they ſeldom come off without a ſound Wetting. There's no gain to be had by playing upon the Square, 'tis ſafeſt drinking a Man down and then pick his Pocket after. Were he in his right38 Wits they know he would not have been impoſed upon ſo, but 'tis no hard matter to cheat him to his Face when his Senſes are Sophiſticated and Loſt. So in like manner as to the Law, 'tis a Contradiction (I ſhould think were it not ſo Cuſtomary) for a Man to gain Practiſe by being a great Drinker; I know not what his addle Brains might do in winning upon Coxcombs of the ſame Kidney, but I believe a Conſiderative Man would be far from making him of his Councell, leſt the ſight of the Brief the next Morning might confound his Addlepate, which was ſo deeply Souſed in Claret or Nottingham the foregoing Night; and make his giddy Head run Counter in the Cauſe, rather then ſpeak any whit to the purpoſe. The ſame might be ſaid (Mutatis Mutandis) of ſottiſh and inconſiderate Sollicitors and Attorneys, who marr their Clients Cauſe more by far than all the Exceptions, Bills of Errour, Demurrers, and reverſing of Decrees could do. So likewiſe in Phyſick, what Man would be ſo mad in his ſober Senſes to make him his Phyſitian, who helped him to the Diſtemper by joyning with him in the Debauch? Certainly he muſt needs be very Extravagant of both, who will proſtitute his Life to the Diſcretion of one that perhaps was the Principal Cauſe of Vitiating his Health not long before. For my part I ſhould be afraid leſt he who before was for my Exceſs in Sack, might be as much (unadviſedly if not wittingly) Immoderate in adminiſtring his Cordials, and ſo make it his pleaſure to ſend me as merrily out of the World, as before he had ſeen me Reel out of a Tavern.
3917. Advance we now in the next place to conſider the third and laſt ſort of Men I ſhall here have occaſion to take notice of,3. The Objections made by the Hectors of the Age. as palliating the Crime of Intemperance by a falſe Gloſs and a thin tranſparent Varniſh which inſtead of hiding, expoſes the Monſter in worſe, tho' more natural and proper Colours. Is all Exceſs (may ſome ſay) forbidden? Is Drunkenneſs in all its Species and Degrees. Unlawful? What then ſhall thoſe poor Souls do, who venture their Lives and Fortunes for their King and Country? 'Tis well known nothing Encourages and Enſpirits them more than a dram or two of the Bottle. The Life of a Soldier is in his Mornings draught: Who is able to endure the hard Marches, wet Trenches, and the continual Fatigues of a Campaign, that is not well warmed within? What Man of a thouſand would ſtand out a Field Battle who had not drank largely before? For none fight ſtouter and ſtand longer the brunt of the Battle then the half-drunk Cavalier.
18. To all which I Anſwer,The third Objection Anſwered. that if any Exceſs was warrantable, it would be doubtleſs in this; but Man, that boundleſs headſtrong Creature, having paſſed the limits of Reaſon and Moderation knows not (as I hinted before) where nor when to ſtop. Hence we perceive the mad Diſorders and Miſmanagements even of moſt diſciplin'd Armies in an Engagement commonly to ariſe, which perhaps at a general Rendezvous were as well ranged as the beſt; but Drunkenneſs being the Preparative to the Battle40 put all out of Frame, makes the Soldier giddy and hot, ſpurs him to raſh and mad Attempts, and engages his Intoxicated Headpiece in ſuch dangers, which none but his Hair-brain'd ſelf would run into. In this Confuſion Right and Left are both alike; to your Leader, and all ſuch uſeful words of Command are of no Effect; and helter skelter every Man is his own Officer. From this diſorder in the Camp was it that Benhadad and his Army of Syrians were defeated by a band of Young Iſraelites:**Plutarch. from this it was that the Gauls who Beſieged the Roman Capitol were by Camillus put to the Sword. And, believe me, 'tis a ſad Circumſtance to die in ſuch a Condition for let them harbour never ſuch good hopes of being ſaved if they can but cry, the Lord have mercy upon my Soul, 'tis too common the laſt breath they draw is with a G — damme in their Mouths. But admit the Wretches be Victors in the Field, and become Maſters of Bag and Baggage too, yet in this hot Blood what Barbarities will they not commit? What Outrages will they not offer? They'll put all to the Sword, deflour Virgins, abuſe Widows, depopulate Cities, and burn down Palaces; and the Officers Charge is no more regarded after, than it was before the Victory. That this is true, which I here aſſert, is Evident from thoſe who have already been abroad and are here and there Quartered and Gariſon'd amongſt us: When the Liquor is in, what Regard have they to Civil or Military, to Canon or Common Law? They abuſe all they meet, and if they can faſten upon none elſe, like Savages in their drunken fits they fall foul upon each other. But how degenerate is41 this Valour from the true Conduct and Valour•hich a ſober Conſideration of the juſtneſs of their•auſe did formerly beget? The ancient Fulminant•egions which gained the Roman Generals ſo many•onqueſts were of another Make, and vanquiſhed••eir Barbarian Enemies not by being Pot-Valiant,•ut by their Prayers, which the being in a drunken•audlin Humour, is a very ill Circumſtance to per••rm.
19. Thus have I done conſidering the Ends which•re falſly aſſigned for Drinking; to wind up all and•raw towards a Concluſion, Let••e Exhort all to the Neceſſary•uty of Temperance,A Dehortation to fly the Odious ſin of Drunkenneſs, drawn from the ill Effects thereof. and Diſ•ade them from the odious Sin•f Drunkenneſs: which can be•one no better then by conſi•ering the diſmal Effects it produces. The Princi•al of which will appear by conſidering Firſt, How•ar it makes a Breach of that Duty, we owe to God,•ur Neighbours, and our ſelves: Secondly, How much•e advance Satans Kingdom thereby. Thirdly, How•navoidably we incur the falling into divers other Sins: And Laſtly, the Woes againſt Intemperance mentioned and denounced in the plain and revealed Word of God.
20. As to the firſt of theſe, it has that diſmal Effect to make us Guilty of breaking the whole Law. The firſt ill Effect is the Breach of the whole Law.Hence has one ingeniouſly obſerved, that there was no reaſon for God to forbid it in any Particular precept of the Decalogue, ſince in Effect it was the violation of both Tables —42 For hereby firſt we offend G•the Father in the Extravagant〈◊〉and abuſe of thoſe Creatures〈◊〉has ordained to be received wi••Moderation and Thankſgiving:Drunkenneſs is the Violation of our Duty toward God. We affront God t•Son by perverting the end for which he came in••the World, which was that the Grace of God reveal•by him in his Goſpel might through him bring Salvatio•and appear unto all Men, that denying all Ʋngodlineſ•and Wordly Luſts they might live Soberly (as well a•Righteouſly and Godly in this World. Tit. 2.11, 1•We provoke God the Holy Ghoſt to forſake theſe o•Intemperate Bodies as filthy Habitations, and t•ſeek out for more wholeſome and cleanly Manſions〈◊〉we defile his Temple, and Eject him by our Imp••rities, and quench his Motions by our Senſualities In a Word, we injure the whole Trinity, by walking contrary to thoſe Rules of Temperance and Sobriety, which are implanted in our Natures by the mere light of Reaſon; or taught us by the written and revealed Word of God; By defacing th••Image of the Deity, and putting out that Light o•a Reaſonable Soul, which the Divine Rays ha•kindled within us; by transforming our Godlike Nature and Ʋpright Forms into the Shape and Deformities of Downright Brutes.
Drunkenneſs the breach of our Duty to our Neighbours.Nor are we leſs Guilty of the Breach of our Duty to our Neighbours, whether it relate to the Publick Good of Communities or the Private Welfare of Families;Drunken Magiſtrates no Friends to the Publick. to the Acts of Juſtice or thoſe of Charity. He cannot be look'd43 upon as a Friend to the Publick, whether we conſider him as a Magiſtrate, or as a Subject thereof. If a Magiſtrate, what more common than to have the Laws perverted, our Courts of Judicature turned Revengers of private Animoſities, and the like? Hence is it that ſo many partial Hearings, and praeter-judicious Proceedings have been not long ſince in our Courts of Juſtice, whilſt the intoxicated Gentleman of the Long Robe has taken upon him to give his Verdict from what he has heard of the Beginning and end of the Cauſe, without any regard to the ſubſtance of the Pleading which he has fairly ſlept away: Hence it is (from Epicurean Miniſters of Juſtice I mean) that the Orphan, the Poor and the Widow are put by their Right; Hence it is that a Land mourns, and the Publick Grievances of any Nation do ariſe. This makes the Wiſe Man ſo pathetically to urge; It is not for Kings, O Lemuel, it is not for Kings to drink Wine, nor for Princes ſtrong drink, leſt they drink and forget the Law, and pervert the Judgment of any of the Afflicted, Prov. 31.4, 5. From this Conſideration was it, that in the famous Cities of Lacedemon, Crete and Carthage Wine was totally forbidden to Magiſtrates;Alex ab Alex. and whoever came into their Senate-Houſe over-charged with Exceſs, were turned out and degraded from that Dignity with Ignominy and Reproach: And from this was it that the Prudential Solon made it a Law at Athens, That Drunkenneſs in one bearing Authority ſhould be puniſhed with Death. It were to be wiſhed ſome ſuch Law were made in another Conſtitution, and then there would not be wanting ſuch Magiſtrates as would puniſh the Exceſs44 in an Inferior, having no ſuch thing as a Conſciouſneſs of being guilty of the ſame to put them out of Countenance, or to check the Proceeding. Nor can the Drunken Subject be ſaid to be a Friend to any, much leſs to our Engliſh Conſtitution; ſince beſides the Riots and Routs, the many Immoralities and Tumults he is commonly the Author of,The Drunken Subject an Enemy to the Publick. he violates and acts in down-right Contradiction to the ſeveral**4 Jac. 1. Cap. 5. 21 Jac. 1. Cap. 7. Statutes of the Realm, in that Caſe made and Provided. And by the way he is a profound Loyaliſt, who ſhall, under a pretence to inhance the Royal Income, make bold to affront the Law by the manifeſt and notorious breach thereof. But look we at home and behold the intemperate Wretch in his own Family, and we ſhall find him a Tyrannical Maſter,A Drunkard an Enemy to his own Houſe. an Unnatural Father, as well as an abuſive Husband: He is ſo far from being a Friend to his own Houſe, that he is the greateſt Enemy it has. For waving thoſe many unmanly Actions he is guilty of there, to wit, his beating and kicking his Servants, his Unrelenting and Unconcernedneſs at his Childrens Cries, the intolerable Heart-breakings he gives to the penſive Wife of his Boſom, and the like, He undermines and ruines his own Walls by his extravagant Expences; and brings himſelf and His to Poverty and Rags. For has he a pl•ntiful Eſtate deſcended from frugal Anceſtors, 'tis no wonder to hear he lives beyond it; and by his frequent prodigal Exceſſes to run it into ſuch Incumbrances, and Drown it with ſo many Mortgages, that the45 next Heir is ſeldom the better for it: But if he is one of an inferior capacity, how uſual is it to have the indigent Wife and Children feed upon Bread and Water; and turned over at laſt to be a Charge to the Pariſh, which might have been prevented, had the thrifty Husband gone leſs to the Alehouſe or Tavern. Neither in the laſt place can the Drunkard be ſaid to be his own Friend, for thereby he injures both his Baſer and his Nobler Self, ſeparately and conjunctly too. He injures his Body by the many manifeſt Mortal diſtempers which Exceſs and Surfeitings naturally produce:The Drunkard a Self-hater, injuring his Body and Soul ſeparately and conjunctly. and tho' his Conſtitution may be never ſo ſtrong, yet inſenſibly it impairs his Vitals by degrees, and at length deſtroys his whole Frame. The Body feels immediate diſcompoſures at the very time of the debauch, as is evident from the gripes and vomitings, the yawning and reachings, the giddineſs of the Head, and the Rawneſs of the Stomach which attend it: But manifold are the Maladies that follow a long contracted courſe of irregular, intemperate Drinking. Of all the Diſeaſes we find in our Weekly Bills of Mortality, none ſwell the number of the Deceaſed more than thoſe occaſioned by Luxury and Exceſs. 'Tis Intemperance ſhortens our days, and cuts the Thread before it be ſpun out to half the length of our long-lived Fathers: and from thence our youth are cropt in the flower of their Age, hurried away oftimes in the midſt of a Debauch, and like Lamps, are extinguiſhed before they are half ſpent, by reaſon of the ſuperfluous Humors poured in, which drown that which maintains the vital Flame.
46And as he endangers the Deſtruction of his Body, by indulging the Tranſient pleaſure of Taſte, ſo by his continual Swiniſh Immoralities, he degrades that Noble Heaven-born Being, his Immortal Soul I mean; The Intellectual, as well as the Animal Faculties whereof are hereby clouded: The Underſtanding, the Will, the Affections whereof are corrupted and depraved, infatuated and inſnared. Nor are theſe Conſiderations of ſuch moment, as that in the laſt place he injures both Soul and Body Conjunctly, in making them obnoxious to Hell flames: For the Apoſtle aſſures us among the reſt of the Damning Sins, that neither ſhall Drunkards inherit the Kingdom of God, 1 Cor, 6.10. And where elſe their Inheritance will be, is no hard matter for thoſe to gueſs, who know no Medium, no Purgatory between Heaven and Hell: which is a ſad Thought, that for the fulfilling of one Luſt, and the gratifying one Senſe, Men ſhould hazard the irrecoverable Loſs of their Immortal Souls. I know not what they think that are guilty of this Impiety, but 'tis a ſtartling Conſideration to any ſober Man, that the Wine they are thus enamoured with, ſhould coſt them ſo dear, not only the expence of their Eſtates and Time, the decay and overthrow of whole Families, the impairing and debilitating their Bodies, but alſo what is the greateſt Expence, viz. The price of an Immortal Soul.
21. But to ſtir up Men, if poſſible, to their Wits and Senſes, let them conſider in the next place,The Second ill effect of I••n de•ate drinking, is the ad••n•••g of S•tans Kingdom thereby. whoſe Friends and Servants they have hitherto been. They are of their Father the Devil and his Works, not their own do they execute; they47 can pleaſe him in nothing more than by this Brutal Immorrality: Be Drunk, and you give him all he can ask or deſire. When Satan has ſteeped Men in Liquor, he moulds them like ſoft Clay, to what Form he pleaſeth; and 'tis no hard matter to make them his Inſtruments to do juſt even what he would have them. If he has a Rape to commit, none fitter for the Amour than the Drunkard: If he has a Life to take away, no weapon like a Drunken Fury and inebriated Paſſion: If he would rail againſt Heaven, or Blaſpheme him that is Higher than the Higheſt, the Wine inflamed Wretch will Belch out Oaths and Curſes, Blaſphemies and Execrations as faſt as he can deſire. So that if to humor the Devil and pleaſe him, if to be his Friend and Servant be what you deſire, rather than the pleaſing of God, the being kind to your Neighbors and your Selves, you can invent no properer a Method, than by being a moſt accompliſhed, refined, and complaiſant Drunkard.
22. Which brings me to the next Conſideration, the fatality, as it were, of falling into more ſins at the ſame time. The Third ill Effect of Drunkenneſs, that it is the cauſe of many other Sins.You muſt, as I ſaid before, if you are the Devils Friend, give him a Teſtimony by ſome Overt Action that you are ſo. Sins as well as Miſeries ſeldom come unattended; and of all others this of Intemperance has the largeſt Retinue: Fornication and Ʋncleanneſs, Adultery